जन्माद्यस्य यतोऽन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट् तेने ब्रह्म हृदा य आदिकवये मुह्यन्ति यत्सूरयः।
तेजोवारिमृदां यथा विनिमयो यत्र त्रिसर्गोऽमृषा धाम्ना स्वेन सदा निरस्तकुहकं सत्यं परं धीमहि॥

In this first sloka of Srimad Bhagavatam, the first half of the first line:

जन्माद्यस्य यतोन्वयादितरतश्चार्थेष्वभिज्ञः स्वराट्

This tells us about the relationship between Bhagavan and the world as we see it, that the world has arisen from Bhagavan as waves rise up from the calm sea.

Now, with the second half:

तेने ब्रह्म हृदा य अदिकवये मुह्यन्ति यत्सूरयः,

it is being clarified that Veda which the creator Brahma used as both the raw material, knowledge, and tools of creation; what is the connection of Veda to Bhagavan or Parabrahma?

Name and form are always together.

There is no object without a name or a term associated with it.

There is no term or a word or a name without an object, or a being, or a state, or a force, or a process associated with it.

When this is the case and Veda is the collection of all such names and terms and words, when this is the case, why is it that the connection of the form of the visible world with Bhagavan and the connection of Veda with Bhagavan, treated here separately, rather than together?

Interest in the world binds.

Interest in the Veda sets free.

Even though both have arisen from the same Bhagavan, Parabrahma.

This is the message here.

It is a secret hidden here.

By showing them separately, this is what Sage Vyasa is telling us.

तेने ब्रह्म हृदा

Here the term Brahma denotes Veda.

Adi-Kavi is the creator Brahma.

Why Brahma is used here to denote Veda is to show that Veda is also like
Bhagavan, Brahman, unmanifest.

Manifestation of the world happens from the Veda, out of the Veda.

Just like how waves rise up from the calm sea.

Veda is not part of the created world; the world is created out of the Veda.

हृदा - Bhagavan gave the Veda to Brahma knowingly, with a purpose.

Not that it keeps on happening as a cycle mechanically.

Creation - sustenance - dissolution cycle is not just mechanical, it is as per the will of Bhagavan.

He can stop it any time he wants.

He can pause it any time he wants.

He can change it completely whenever he wants.

That is why Bhagawan is called, कर्तुं अकर्तुं अन्यथा कर्तुं समर्थः।

पुराणं हृदयं स्मृतम्।

Puranas are called hridayam.

Not only the Vedas, but Bhagavan also gave the Puranas to Brahma at the time of creation so that we can understand the world in a simple, easy manner.

This also Bhagavan wants that we should gain knowledge.

Then what about Sage Vyasa as the author of Puranas and that he wrote them in Dwaparayuga?

Puranas are already there.

Sage Vyasa just compiled them and gave it to us.

Puranas are real incidents of our past; History.

They are there at the time of creation itself means as a collection of events yet to unfold, as the script of the events which are going to unfold.

All the incidents that will happen in the world being created are also pre-decided by Bhagavan.

Whatever are our secrets, we say that they are there in our heart.

What is there in the mind is what we express, or speak out, or put to use.

But our real intentions, our secrets are there in our heart, hidden.

Sometimes they will be the same as what is there in the mind.

Here again, the term हृदा means Bhagavan conveyed his real intention of creation also to Brahma when he handed over the Veda to Brahma, shared his heart with him.

The real secrets of creation- why is the world being created, this secret
Bhagavan shared with Brahma as he handed over Vedas and Puranas to him.

Other than Brahma nobody knows these secrets.

Others who call themselves scholars, they are all in delusion, each one trying to establish the supremacy of his own school of thought.

Every school of thought sounds convincing, provided you are ready to accept their postulates.

Without postulates, these schools of thought, they won't exist, they won't survive.

Other than Bhagavan and Brahma, nobody knows the real secrets of creation and the world.

मुह्यन्ति यत्सूरयः।

Veda puts even the scholars into delusion.